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10 July 2018 Photo Supplied
Inaugural lecture focuses on understanding society
Dr Kristina Riedel, Head of the UFS Department of Linguistics and Language Practice with Prof Kobus Marais at his inaugural lecture in May.

Understanding what the terms ‘social’ and ‘cultural’ mean and where they come from is important for Prof Kobus Marais. “If one thinks about it carefully, there was a time in the history of the universe and Earth that terms like ‘social’ and ‘cultural’ did not exist. So, if they did not exist from the very beginning, they must have emerged through some process,” he said at his inaugural lecture held earlier this year.

Prof Marais is a senior lecturer in the Department of Linguistics and Language Practice at the University of the Free State (UFS). His interest is in translation studies, but he is conceptualising translation as a technical term that refers to the semiotic process   in other words, the process through which living organisms create meaningful responses to an environment. 

Semiotics entails the study of signs, and it holds that anything in the universe can act as a sign or be interpreted as one. “A tune can be a sign of resistance against political domination, such as Give me hope, Jo’anna, a song by Eddie Grant, and smoke can be a sign of fire, just as the word ‘rose’ could be a sign of a sweet-smelling flower of any colour,” Prof Marais said. 

The universe is perfused by signs, and we are constantly interpreting them, from traffic signs to buildings to agricultural practices to more abstract things like ‘the law’, ‘politics’, ‘economics’ or ‘religion’. All of these things mean something to us and were made as meaningful responses to an environment.

Inaugural lectures vital part of any university
“Inaugural lectures afford professors the opportunity to table a broader research agenda as well as the opportunity to reflect on meta-disciplinary concerns,” Prof Marais said.

He said during the lecture, he had worked out “a theory of translation that explains some aspects of where social/cultural things come from and how they come to be”. An idea that society, and or culture, are a result of translation processes, that is, “processes in which organisms (human beings in this case) respond to an environment in a meaningful way by creating social relationships and cultural phenomena”. 
“Social and cultural phenomena thus all have a meaningful (semiotic) dimension or aspect that I would like to study,” he said.

News Archive

Dying of consumption: Studying ‘othering’ and resistance in pop culture
2014-10-31

 

 

The Centre for Africa Studies (CAS) at the UFS – under the project leadership of Prof Heidi Hudson (CAS Director) – conceptualised an interdisciplinary research project on representations of otherness and resistance.

This is in collaboration with UFS departments such as the Odeion School of Music, the Department of Drama and Theatre Arts, the Department of Fine Arts, the Jonathan Edwards Centre Africa and the Department of Afrikaans and Dutch, German and French.  

In this project, Dr Stephanie Cawood from CAS leads a sub-project on the dynamics of pop culture and consumerism. Her research unpacks and critiques pop culture representations of othering and resistance by engaging with the othering rhetoric of conspicuous consumption as well as the subversive rhetoric or culture jamming at play in various South African youth subcultures.

Consumerism has become the institutional system in which we live our daily lives. Pop culture is the result when multinational corporations take aspects of culture and turn it into commodities with high market value. In pop culture and its manifestation, consumption, marketers and savvy advertising executives have realised long ago that othering and resistance are powerful tools to artificially create empty spaces in people’s lives that can only be filled through consuming.

“The scary thing is in my opinion that everyone has become a market segment, including very young children,” says Dr Cawood.

In his 1934 book, The Theory of the Leisure Class (TLC), Thorstein Veblen coined the term conspicuous consumption to describe the conduct of the nouveau riche. He  contended that when people manage to meet their basic human requirements, any additional accumulation of wealth will no longer relate to function, but will be spent on ostentatious displays of conspicuous consumption or waste. Conspicuous consumption has evolved into invidious consumption where consumption is a mark of one’s superior social status and particularly aimed at provoking envy. The whole point is unashamed one-upmanship.  

“Think of the izikhotane or skothane cultural phenomenon where young people engage in ritualised and ostentatious consumerist waste for social prestige. This is an excellent example of invidious consumption.

“Instead of striving to become good citizens, we have become good consumers and none are more vulnerable than our youth irrespective of cultural and ethnic differences”.

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